Homily XXXVIII.
1 Corinthians chapter 15, verse 1 and 1 Corinthians chapter 15, verse 2. Now I make known unto you, brethren, the gospel which I preached unto you, which also ye received, wherein also ye stand; by which also ye are saved: in what words I preached it unto you.
Having finished the discourse of spiritual gifts, he passes to that which is of all most necessary, the subject of the resurrection. For in this too they were greatly unsound. And as in men's bodies, when the fever lays actual hold of their solid parts, I mean the nerves and the veins and the primary elements, the mischief becomes incurable unless it receive much attention; just so at that time also it was like to happen. Since to the very elements of godliness the mischief was proceeding. Wherefore also Paul uses great earnestness. For not of morals was his discourse henceforth nor about one man's being a fornicator, another covetous, and another having his head covered; but about the very sum of all good things. For touching the resurrection itself they were at variance. Because this being all our hope, against this point did the devil make a vehement stand, and at one time he was wholly subverting it, at another his word was that it was "past already;" which also Paul writing to Timothy called a gangrene, I mean, this wicked doctrine, and those that brought it in he branded, saying, "Of whom is Hymenoeus and Philetus, who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some." (2 Timothy chapter 2, verse 17 and 2 Timothy chapter 2, verse 18) At one time then they said thus, but at another that the body rises not again but the purification of the soul is the resurrection.
But these things that wicked demon persuaded them to say, not wishing to overturn the resurrection only, but also to show that all the things done for our sakes are a fable. For if they were persuaded that there is no resurrection of bodies, he would have gradually persuaded them that neither was Christ raised. And thereupon he would introduce also this in due course, that He had not come nor had done what He did. For such is the craft of the devil. Wherefore also Paul calls it "cunning craftiness," because he doth not straightway signify what he intends to effect, for fear of being detected, but dressing himself up in a mask of one kind, he fabricates arts of another kind: and like a crafty enemy attacking a city with walls, he secretly undermines it from below: so as thereby to be hardly guarded against and to succeed in his endeavors. Therefore such snares on his part being continually detected, and these his crafty ambushes hunted out by this admirable and mighty man, he said, "For we are not ignorant of his devices." (2 Corinthians chapter 2, verse 11) So also here he unfolds his whole guile and points out all his stratagems, and whatsoever he would fain effect, Paul puts before us, with much exactness going over all. Yea, and therefore he put this head after the rest, both because it was extremely necessary and because it involves the whole of our condition.
And observe his consideration: how first having secured his own, he then proceeds even beyond in his discourse, and them that are without he doth abundantly reduce to silence. Now he secures his own, not by reasonings, but by things which had already happened and which themselves had received and believed to have taken place: a thing which was most of all apt to shame them, and capable of laying hold on them. Since if they were unwilling to believe after this, it was no longer Paul but themselves they would disbelieve: which thing was a censure on those who had once for all received it and changed their minds. For this cause then he begins also from hence, implying that he needs no other witnesses to prove his speaking truth, but those very persons who were deceived.
[2.] But that what I say may become clearer, we must needs in what follows attend to the very words. What then are these? "I make known unto you, brethren," saith he, "thegospel which I preached unto you." Seest thou with what modesty he commences? Seest thou how from the beginning he points out that he is bringing in no new nor strange thing? For he who "maketh known" that which was alreadyknown but afterwards had fallen into oblivion, "maketh known" by recalling it into memory.
And when he called them "brethren," even from hence he laid the foundation of no mean part of the proof of his assertions. For by no other cause became we "brethren," but by the dispensation of Christ according to the flesh. And this is just the reason why he thus called them, at the same time soothing and courting them, and likewise reminding them of their innumerable blessings.
And what comes next again is demonstrative of the same. What then is this? "The gospel." For the sum of the gospels hath its original hence, from God having become man and having been crucified and having risen again. This gospel also Gabriel preached to the Virgin, this also the prophets to the world, this also the apostles all of them.
"Which I preached unto you, which also ye received, wherein also ye stand. By which also ye are saved, in what word I preached unto you; if ye hold it fast, except ye believed in vain."
Seest thou how he calls themselves to be witnesses of the things spoken? And he saith not, "which ye heard," but, "which ye received," demanding it of them as a kind of deposit, and showing that not in word only, but also by deeds and signs and wonders they received it, and that they should hold it safe.
Next, because he was speaking of the things long past, he referred also to the present time, saying, "wherein also ye stand," taking the vantage ground of them that disavowal might be out of their power, though they wished it never so much. And this is why at the beginning he said not, "I teach you," but, 'I make known unto you' what hath already been made manifest."
And how saith he that they who were so tossed with waves "stand?" He feigns ignorance to profit them; which also he doth in the case of the Galatians, but not in like manner. For inasmuch as he could not in that case affect ignorance, he frames his address in another way, saying, "I have confidence toward yon in the Lord, that ye will be none otherwise minded." (Galatians chapter 5, verse 10) He said not, "that ye were none otherwise minded," because their fault was acknowledged and evident, but he answers for the future; and yet this too was uncertain; but it was to draw them to him more effectually. Here however he doth feign ignorance, saying, "wherein also ye stand."
Then comes the advantage; "by which also ye are saved, in what words I preached it unto you." "So then, this present exposition is for doctrine clearness and interpretation.For the doctrine itself ye need not," saith he, "to learn, but to be reminded of it and corrected." And these things he saith, leaving them no room to plunge into recklessness once for all.
But what is, "in what word I preached it unto you?"After what manner did I say," saith he, "that the resurrection takes place? For that there is a resurrection I would not say that ye doubt: but ye seek perhaps to obtain a clearer knowledge of that saying. This then will I provide for you: for indeed I am well assured that ye hold the doctrine." Next, because he was directly affirming, "wherein also ye stand;" that he might not thereby make them more remiss, he alarms them again, saying, "If ye hold it fast, except ye believed in vain;" intimating that the stroke is on the chief head, and the contest for no common things but in behalf of the whole of the faith. And for the present he saith it with reserve, but as he goes on and waxes warm, he throws off the veil and proceeds to cry out and say, "But if Christ hath not been raised then is our preaching vain, your faith also is vain: ye are yet in your sins:" but in the beginning not so: for thus it was expedient to proceed, gently and by degrees.
Ver. 3. "For I delivered unto you first of all that which I also received."
Neither here doth he say, "I said unto you," nor, "I taught you," but uses the same expression gain, saying, "I delivered unto you that which also I received:" nor again here doth he say, "I was taught," but, "I received:" establishing these two things; first, that one ought to introduce nothing from one's self; next, that by demonstration from his deeds they were fully persuaded, not by bare words: and by degrees while he is rendering his argument credible, he refers the whole to Christ, and signifies that nothing was of man in these doctrines.
But what is this, "For I delivered unto you first of all?" for that is his word. "In the beginning, not now." And thus saying he brings the time for a witness, and that it were the greatest disgrace for those who had so long time been persuaded now to change their minds: and not this only, but also that the doctrine is necessary. Wherefore also it was "delivered" among "the first," and from the beginning straightway. And what didst thou so deliver? tell me. But this he doth not say straightway, but first, "I received." And what didst thou receive? "That Christ died for our sins." He said not immediately that there is a resurrection of our bodies, yet this very thing in truth he doth establish, but afar off and by other topics saying that "Christ died," and laying before a kind of strong base and irrefragable foundation of the doctrine concerning the resurrection. For neither did he simply say that "Christ died;" although even this were sufficient to declare the resurrection, but with an addition, "Christ died for our sins."
[3.] But first it is worth while to hear what those who are infected with the Manichaean doctrines say here, who are both enemies to the truth and war against their own salvation. What then do these allege? By death here, they say, Paul means nothing else than our being in sin; and by resurrection, our being delivered from our sins. Seest thou how nothing is weaker than error? And how it is taken by its own wings, and needs not the warfare from without, but by itself it is pierced through? Consider, for instance, these men, how they too have pierced themselves through by their own statements. Since if this be death, and Christ did not take a body, as ye suppose, and yet died, He was in sin according to you. For I indeed say that He took unto Himself a body and His death, I say, was that of the flesh; but thou denying this, wilt be compelled to affirm the other. But if He was in sin, how saith He, "Which of you convinceth Me of sin?" and "The prince of this world cometh, and hath nothing in me?" (John chapter 8, verse 46; John chapter 14, verse 30) and again, "Thus it becometh Us to fulfill all righteousness?" (Matthew chapter 3, verse 15) Nay, how did He at all die for sinners, if Himself were in sin? For he who dies for sinners ought himself to be without sin. Since if he himself also sin, how shall he die for other sinners? But if for others' sins He died, He died being without sin: and if being without sin He died, He died-not the death of sin; for how could He being without sin?-but the death of the body. Wherefore also Paul did not simply say, "He died," but added, "for our sins:" both forcing these heretics against their will to the confession of His bodily death, and signifying also by this that before death He was without sin: for he that dies for others' sins, it followeth must himself be without sin.
Neither was he content with this, but added, "according to the Scriptures:" hereby both again making his argument credible, and inti-mating what kind of death he was speaking of: since it is the death of the body which the Scriptures everywhere proclaim. For, "they pierced My hands and My feet," (Psalms chapter 21, verse 18) saith He, and, "they shall look on Him Whom they pierced." (John chapter 19, verse 37. Zechariah chapter 12, verse 10) And many other instances, too not to name all one by one, partly in words and partly in types, one may see in them stored up, setting forth His slaughter in the flesh and that He was slain for our sins. For, "for the sins of my people," saith one, "is He come to death: "and, the Lord delivered Him up for our sins: "and, "He was wounded for our transgressions." (Is. liii.) But if thou dost not endure the Old Testament, hear John crying out and declaring both, as well His slaughter in the body as the cause of it: thus, "Behold," saith he, "the Lamb of God, Who taketh away the sin of the world:" (John chapter 1, verse 29) and Paul saying, "For Him Who knew no sin, He made to be sin on our behalf, that we might become the righteousness of God in Him:" (2 Corinthians chapter 5, verse 21) and again, "Christ redeemed us from the curse of the law, having become a curse for us:" (Galatians chapter 3, verse 13) and again, "having put off from himself principalities and powers, He made a show of them openly, triumphing over them;" (Colossians chapter 2, verse 15) and ten thousand other sayings to show what happened at His death in the body, and because of our sins. Yea, and Christ Himself saith, "for your sakes I sanctify Myself"and, "now the prince of this world hath been condemned;" showing that having no sin he was slain.
[4.] Ver. 4. "And that he was buried."
And this also confirms the former topics, for that which is buried is doubtless a body. And here he no longer adds, "according to the Scriptures." He had wherewithal, nevertheless he adds it not. For what cause? Either because the burial was evident unto all, both then and now, or because the expression, "according to the Scriptures," is set down of both in common. Wherefore then doth he add, "according to the Scriptures," in this place, "and that He rose on the third day according to the Scriptures," and is not content with the former clause, so spoken in common? Because this also was to most men obscure: wherefore here again he brings in "the Scriptures" by inspiration, having so conceived this thought so wise and divine.
How is it then that he doth the same in regard of His death? Because in that case too, although the cross was evident unto all and in the sight of all He was stretched upon it; yet the cause was no longer equally so. The fact indeed of his death all knew, but that He suffered this for the sins of the world was no longer equally known to the multitude. Wherefore he brings in the testimony from the Scriptures.
This however hath been sufficiently proved by what we have said. But where have the Scriptures said that He was buried, and on the third day shall rise again? By the type of Jonah which also Himself alleges, saying, "As Jonah was three days and three nights in the whale's belly, so shall also the Son of Man be three days and three nights in the heart of the earth." [Matthew 12:40] By the bush in the desert. For even as that burned, yet was not consumed, [Exodus 3:2] so also that body died indeed, but was not holden of death continually. And the dragon also in Daniel shadows out this. For as the dragon having taken the food which the prophet gave, burst asunder in the midst; even so Hades having swallowed down that Body, was rent asunder, the Body of itself cutting asunder its womb and rising again.
Now if thou desirest to hear also in words those things which thou hast seen in types, listen to Isaiah, saying, "His life is taken from the earth," [Isaiah 53:8, Isaiah 53:10, Isaiah 53:11] and," it pleaseth the Lord to cleanse Him from His wound...to show unto Him light:" and David before him, "Thou wilt not leave My soul to Hades, nor wilt Thou suffer Thy Holy One to see corruption." [Psalms 16:10]
Therefore Paul also sends thee on to the Scriptures, that thou mayest learn that not without cause nor at random were these things done. For how could they, when so many prophets are describing and proclaiming them beforehand? And no where doth the Scripture mean the death of sin, when it makes mention of our Lord's death, but that of the body, and a burial and resurrection of the same kind.